大般若波羅蜜多經

03

– Furthermore, Subhuti! All dharmas take emptiness as their intrinsic nature; all dharmas take signlessness as their intrinsic nature; all dharmas take wishlessness as their intrinsic nature.

Subhuti! For this reason, great bodhisattvas should know that all dharmas take the absence of intrinsic nature as their intrinsic nature.

Furthermore, Subhuti! All dharmas take suchness as their intrinsic nature; all dharmas take the dharmadhatu as their intrinsic nature; all dharmas take the nature of dharmas as their intrinsic nature; all dharmas take the nature of being free from falsity as their intrinsic nature; all dharmas take the unchanging nature as their intrinsic nature; all dharmas take the nature of equality as their intrinsic nature; all dharmas take the nature of freedom from arising as their intrinsic nature; all dharmas take the certainty of dharmas as their intrinsic nature; all dharmas take the abiding of dharmas as their intrinsic nature; all dharmas take the ultimate reality as their intrinsic nature; all dharmas take the realm of space as their intrinsic nature;

all dharmas take the inconceivable realm as their intrinsic nature.

Subhuti! For this reason, great bodhisattvas should know that all dharmas take the absence of intrinsic nature as their intrinsic nature.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! If all dharmas take the absence of intrinsic nature as their intrinsic nature, then when great bodhisattvas first arouse the aspiration to seek unsurpassed perfect awakening, what skillful means do they accomplish whereby they can practice the prajnaparamita of generosity, mature sentient beings, and purify Buddha-fields; practice the prajnaparamitas of ethical discipline, patience, diligence, meditative concentration, and wisdom, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can abide in the emptiness of the internal, mature sentient beings, and purify Buddha-fields; abide in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can abide in suchness, mature sentient beings, and purify Buddha-fields; abide in the dharmadhatu, the nature of dharmas, the nature of being free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of space, and the inconceivable realm, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can practice the four establishments of mindfulness, mature sentient beings, and purify Buddha-fields; practice the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can abide in the Noble Truth of suffering, mature sentient beings, and purify Buddha-fields; abide in the Noble Truths of origin, cessation, and the path, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can practice the first dhyana, mature sentient beings, and purify Buddha-fields; practice the second, third, and fourth dhyanas, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can practice immeasurable loving-kindness, mature sentient beings, and purify Buddha-fields; practice immeasurable compassion, sympathetic joy, and equanimity, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can practice the meditative attainment of the sphere of infinite space, mature sentient beings, and purify Buddha-fields; practice the meditative attainments of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can practice the eight liberations, mature sentient beings, and purify Buddha-fields; practice the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can practice all gateways of samadhi, mature sentient beings, and purify Buddha-fields; practice all gateways of dharani, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can practice the gateway of liberation through emptiness, mature sentient beings, and purify Buddha-fields; practice the gateways of liberation through signlessness and wishlessness, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can practice the five kinds of eyes, mature sentient beings, and purify Buddha-fields; practice the six superknowledges, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can practice the ten powers of a Buddha, mature sentient beings, and purify Buddha-fields; practice the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can practice great loving-kindness, mature sentient beings, and purify Buddha-fields; practice great compassion, great sympathetic joy, and great equanimity, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can practice the Dharma of never losing mindfulness, mature sentient beings, and purify Buddha-fields; practice the nature of perpetual equanimity, mature sentient beings, and purify Buddha-fields? What skillful means do they accomplish whereby they can practice the knowledge of all things, mature sentient beings, and purify Buddha-fields; practice the knowledge of the aspects of the paths and the knowledge of all aspects, mature sentient beings, and purify Buddha-fields?

The Buddha said:

– Subhuti! Those great bodhisattvas accomplish skillful means in this way: Although they cultivate and learn to know that all dharmas take the absence of intrinsic nature as their intrinsic nature, they nevertheless constantly and diligently mature sentient beings and purify Buddha-fields. Although they constantly and diligently mature sentient beings and purify Buddha-fields, they nevertheless diligently cultivate and learn to know that sentient beings and Buddha-fields alike take the absence of intrinsic nature as their intrinsic nature.

Subhuti! Although that great bodhisattva practices the perfection of generosity and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he practices the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Although he abides in the emptiness of the internal and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he abides in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of non-nature, the emptiness of intrinsic nature,

and the emptiness of the intrinsic nature of non-nature, and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Although he abides in suchness and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he abides in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Although he practices the four foundations of mindfulness and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he practices the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Although he abides in the Noble Truth of suffering and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he abides in the Noble Truths of the origin, cessation, and path and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he practices the first dhyana and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Although he practices the second, third, and fourth dhyanas and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he practices the immeasurable loving-kindness and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he practices immeasurable compassion, sympathetic joy, and equanimity and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Although he practices the meditative attainment of the Sphere of Infinite Space and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he practices the meditative attainments of the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Although he practices the eight liberations and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he practices the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he practices all Dharma gateways of samadhi and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Although he practices all Dharma gateways of dharani and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he practices the gateway of liberation through emptiness and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he practices the gateways of liberation through signlessness and wishlessness and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Although he cultivates the five kinds of eyes and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he cultivates the six superknowledges and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he cultivates the ten powers of a Buddha and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Although he cultivates the four fearlessnesses, the four unobstructed analytical knowledges, and the eighteen distinctive qualities of a Buddha and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he cultivates great loving-kindness and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Although he cultivates great compassion, great sympathetic joy, and great equanimity and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he cultivates the quality of never forgetting and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he cultivates the nature of perpetual equanimity and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Although he cultivates the knowledge of all things and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature. Although he cultivates the knowledge of the aspects of the paths and the knowledge of all aspects and trains in the path to enlightenment, he knows that the path to enlightenment takes non-nature as its intrinsic nature.

Subhuti, when that great bodhisattva practices the perfection of generosity, he trains in the path to enlightenment in this way. When he practices the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita, he trains in the path to enlightenment in this way. When he abides in inner emptiness, he trains in the path to enlightenment in this way.

When he abides in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing, he trains in the path to enlightenment in this way.

When he abides in suchness, he trains in the path to enlightenment in this way. When he abides in the dharma realm, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm, he trains in the path to enlightenment in this way.

When he cultivates the four establishments of mindfulness, he trains in the path to enlightenment in this way. When he cultivates the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, he trains in the path to enlightenment in this way. When he abides in the Noble Truth of suffering, he trains in the path to enlightenment in this way.

When he abides in the Noble Truths of the origin, cessation, and path, he trains in the path to enlightenment in this way. When he cultivates the first dhyana, he trains in the path to enlightenment in this way. When he cultivates the second, third, and fourth dhyanas, he trains in the path to enlightenment in this way.

When he cultivates the immeasurable loving-kindness, he trains in the path to enlightenment in this way. When he cultivates the immeasurable compassion, sympathetic joy, and equanimity, he trains in the path to enlightenment in this way. When he cultivates the concentration of the sphere of infinite space, he trains in the path to enlightenment in this way.

When he cultivates the concentrations of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor nonperception, he trains in the path to enlightenment in this way. When he cultivates the eight liberations, he trains in the path to enlightenment in this way. When he cultivates the eight spheres of mastery, the nine successive attainments, and the ten totalities, he trains in the path to enlightenment in this way.

When he cultivates all samadhi gateways, he trains in the path to enlightenment in this way. When he cultivates all dharani gateways, he trains in the path to enlightenment in this way. When he cultivates the gateway of liberation through emptiness, he trains in the path to enlightenment in this way.

When he cultivates the gateways of liberation through signlessness and wishlessness, he trains in the path to enlightenment in this way. When he cultivates the five kinds of eyes, he trains in the path to enlightenment in this way. When he cultivates the six superknowledges, he trains in the path to enlightenment in this way.

When he cultivates the ten powers of a Buddha, he trains in the path to enlightenment in this way. When he cultivates the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha, he trains in the path to enlightenment in this way. When he cultivates great loving-kindness, he trains in the path to enlightenment in this way.

When he cultivates great compassion, great sympathetic joy, and great equanimity, he trains in the path to enlightenment in this way. When he cultivates the quality of never losing mindfulness, he trains in the path to enlightenment in this way. When he cultivates the nature of constant equanimity, he trains in the path to enlightenment in this way.

When he cultivates the knowledge of all things, he trains in the path to enlightenment in this way. When he cultivates the knowledge of the aspects of the path and the knowledge of all aspects, he trains in the path to enlightenment in this way. Until he has attained the Tathagata’s ten powers, four fearlessnesses, four unobstructed understandings, eighteen distinctive qualities of a Buddha, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the quality of never losing mindfulness, the nature of constant equanimity, the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, all this is called training in the path to enlightenment that has not yet been perfected.

If the path to enlightenment has been perfected, all the perfections have also been perfected. Because the perfections have been perfected, in a single instant of mind associated with sublime wisdom, he attains the Tathagata’s knowledge of all aspects. At that time, because all afflictions, habitual tendencies, and subtle continuities will never arise again, they are said to have been completely eradicated.

He is then a Tathagata, an Arhat, a Perfectly Enlightened One. With the pure and unobstructed Buddha-eye, he universally observes all dharmas throughout the ten directions and the three realms and does not apprehend even nonexistence, much less existence. Thus, Subhuti, great bodhisattvas should practice prajnaparamita and contemplate all dharmas as taking the absence of intrinsic nature as their intrinsic nature.

Subhuti, this is called the great bodhisattva’s use of the most excellent skillful means: while practicing prajnaparamita, he contemplates all dharmas and does not apprehend even nonexistence, much less existence.

Subhuti, when that great bodhisattva practices the perfection of generosity, with regard to this generosity, the giver, the recipient, the things given, and the mind of enlightenment, he does not perceive even nonexistence, much less existence. When he practices the perfection of pure morality, with regard to this pure morality, that which is safeguarded through pure morality, the one who observes pure morality, and the mind that maintains pure morality, he does not perceive even nonexistence, much less existence.

When he practices the perfection of patience, with regard to this patience, that in relation to which patience is cultivated, the patient one, and the mind that cultivates patience, he does not perceive even nonexistence, much less existence. When he practices the perfection of diligence, with regard to this diligence, that in relation to which diligence is cultivated, the one who cultivates diligence, and the mind that cultivates diligence, he does not perceive even nonexistence, much less existence.

When he practices the perfection of meditative concentration, with regard to this meditative concentration, the object of meditative concentration, the one who cultivates meditative concentration, and the mind that cultivates meditative concentration, he does not perceive even nonexistence, much less existence. When he practices prajnaparamita, with regard to this prajna, that in relation to which prajna is cultivated, the one who cultivates prajna, and the mind that cultivates prajna, he does not perceive even nonexistence, much less existence.

Subhuti, when that great bodhisattva abides in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing, then with regard to these, from inner emptiness through the emptiness of the self-nature of nonbeing, the one who abides,

the reason for this abiding, and that in which he cultivates abiding, he does not perceive even nonexistence, much less existence.

Subhuti, when that great bodhisattva abides in suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm, then with regard to suchness through the inconceivable realm, the one who abides, the reason for this abiding, and that in which he cultivates abiding, he does not perceive even nonexistence, much less existence.

Subhuti, when that great bodhisattva cultivates the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, then with regard to these, from the four establishments of mindfulness through the eightfold noble path, the practitioner, the reason for this cultivation, and that which is cultivated, he does not perceive even nonexistence, much less existence.

Subhuti, when that great bodhisattva abides in the Noble Truth of suffering and the Noble Truths of the origin, cessation, and path, then with regard to the Noble Truth of suffering and the Noble Truths of the origin, cessation, and path, the one who abides, the reason for this abiding, and that in which he cultivates abiding, he does not perceive even nonexistence, much less existence.

Subhuti, when that great bodhisattva cultivates the four meditative concentrations, the four immeasurables, and the four formless concentrations, then with regard to these four meditative concentrations, four immeasurables, and four formless concentrations, the practitioner, the reason for this cultivation, and that which is cultivated, he does not perceive even nonexistence, much less existence.

Subhuti, when that great bodhisattva cultivates the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities, then with regard to these eight liberations, eight spheres of mastery, nine successive attainments, and ten totalities, the practitioner, the reason for this cultivation, and that which is cultivated, he does not perceive even nonexistence, much less existence.

Subhuti, when that great bodhisattva cultivates all samadhi gateways and all dharani gateways, with regard to all these samadhi gateways and dharani gateways, the practitioner, the reason for this cultivation, and the locus of cultivation, he does not even contemplate them as nonexistent, much less as existent.

Subhuti, when that great bodhisattva cultivates the gateway of liberation through emptiness and the gateways of liberation through signlessness and wishlessness, with regard to these gateways of liberation through emptiness, signlessness, and wishlessness, the practitioner, the reason for this cultivation, and the locus of cultivation, he does not even contemplate them as nonexistent, much less as existent.

Subhuti, when that great bodhisattva cultivates the five kinds of eyes and the six superknowledges, with regard to these five kinds of eyes and six superknowledges, the practitioner, the reason for this cultivation, and the locus of cultivation, he does not even contemplate them as nonexistent, much less as existent.

Subhuti, when that great bodhisattva cultivates the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, with regard to these ten powers of a Buddha through the eighteen distinctive qualities of a Buddha, the practitioner, the reason for this cultivation, and the locus of cultivation, he does not even contemplate them as nonexistent, much less as existent.

Subhuti, when that great bodhisattva cultivates the Dharma of never losing mindfulness and the nature of constant equanimity, with regard to this Dharma of never losing mindfulness and this nature of constant equanimity, the practitioner, the reason for this cultivation, and the locus of cultivation, he does not even contemplate them as nonexistent, much less as existent.

Subhuti, when that great bodhisattva cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, with regard to this knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, the practitioner, the reason for this cultivation, and the locus of cultivation, he does not even contemplate them as nonexistent, much less as existent.

Subhuti, when that great bodhisattva directly realizes the knowledge of omniscience, with regard to this knowledge of omniscience, the one who directly realizes it, the reason for this direct realization, and the locus of direct realization, he does not even contemplate them as nonexistent, much less as existent. Why is this? Subhuti, it is because that great bodhisattva constantly reflects thus: All dharmas take the absence of intrinsic nature as their nature. Such absence of intrinsic nature is naturally so from the beginning. It was not created by a Buddha, not created by a pratyekabuddha, not created by a sravaka, nor created by anyone else, because all dharmas have no creator and are free from a creator.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One, are not all dharmas separate from the nature of dharmas?

The Buddha said:

– Subhuti, so it is! So it is! It is exactly as you have said. Are not all dharmas separate from the nature of dharmas?

The Venerable Subhuti again addressed the Buddha:

– Blessed One, if all dharmas are separate from the nature of dharmas, then how, apart from dharmas, can one know whether that which is separate from dharmas exists or does not exist? Why is this? Blessed One, because where no dharma exists, one should not know the nonexistence of a dharma; where a dharma exists, one should not know the existence of a dharma. Where no dharma exists, one should not know the existence of a dharma; where a dharma exists, one should not know the nonexistence of a dharma.

Blessed One, since all dharmas are thus devoid of a knowing nature, how does a great bodhisattva, while cultivating prajnaparamita, reveal that dharmas either exist or do not exist?

The Buddha said:

– Subhuti, great bodhisattvas who cultivate prajnaparamita reveal that dharmas either exist or do not exist in accordance with conventional truth, but not in accordance with ultimate truth.

– Blessed One, is there any difference between conventional truth and ultimate truth?

– No, Subhuti! Ultimate truth does not exist separately and apart from conventional truth. Why is this? Subhuti, it is because the suchness of conventional truth is ultimate truth. Because sentient beings mistakenly and delusively cling to inverted views, they neither know nor perceive this suchness. Great bodhisattvas, out of compassion for them, reveal that dharmas either exist or do not exist in accordance with conventional characteristics.

Furthermore, Subhuti, sentient beings conceive the skandhas and other dharmas to be truly existent, not knowing that they do not truly exist. Great bodhisattvas, out of compassion for them, distinguish which dharmas exist and which do not, so as to enable those sentient beings to know that the skandhas and other dharmas are all not truly existent.

Subhuti, great bodhisattvas should practice profound prajnaparamita in this way.

LXIII. CHAPTER ON SKILLFUL PRACTICE

01

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One, the Tathagata often speaks of bodhisattvas practicing bodhisattva practices. What are called bodhisattva practices?

The Buddha said:

– Subhuti, bodhisattva practice means cultivating practices for the sake of supreme enlightenment. This is called bodhisattva practice.

The Venerable Subhuti again addressed the Buddha:

– Blessed One, wherein should a great bodhisattva practice bodhisattva practices?

The Buddha said:

– Subhuti, a great bodhisattva should practice bodhisattva practices within the emptiness of form; he should practice bodhisattva practices within the emptiness of feeling, perception, formations, and consciousness.

A great bodhisattva should practice bodhisattva practices within the emptiness of the eye ayatana; he should practice bodhisattva practices within the emptiness of the ear, nose, tongue, body, and mind ayatanas.

A great bodhisattva should practice bodhisattva practices within the emptiness of the form ayatana; he should practice bodhisattva practices within the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas.

A great bodhisattva should practice bodhisattva practices within the emptiness of the eye dhatu; he should practice bodhisattva practices within the emptiness of the ear, nose, tongue, body, and mind dhatus.

A great bodhisattva should practice bodhisattva practices within the emptiness of the form dhatu; he should practice bodhisattva practices within the emptiness of the sound, odor, taste, tangible-object, and dharma dhatus.

A great bodhisattva should practice bodhisattva practices within the emptiness of the eye-consciousness dhatu; he should practice bodhisattva practices within the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

A great bodhisattva should practice bodhisattva practices within the emptiness of eye-contact; he should practice bodhisattva practices within the emptiness of ear-, nose-, tongue-, body-, and mind-contact.

A great bodhisattva should practice bodhisattva practices within the emptiness of feelings arising with eye-contact as condition; he should practice bodhisattva practices within the emptiness of feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.

A great bodhisattva should practice bodhisattva practices within the emptiness of the earth dhatu; he should practice bodhisattva practices within the emptiness of the water, fire, wind, space, and consciousness dhatus.

A great bodhisattva should practice bodhisattva practices within the emptiness of ignorance; he should practice bodhisattva practices within the emptiness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, dejection, and distress.

A great bodhisattva should practice bodhisattva practices within the emptiness of internal dharmas; he should practice bodhisattva practices within the emptiness of external dharmas.

A great bodhisattva should practice bodhisattva practices within the emptiness of the perfection of generosity; he should practice bodhisattva practices within the emptiness of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.

A great bodhisattva should practice bodhisattva practices within the emptiness of internal dharmas; he should practice bodhisattva practices within the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

A great bodhisattva should practice bodhisattva practices within the emptiness of the first dhyana; he should practice bodhisattva practices within the emptiness of the second, third, and fourth dhyanas.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of immeasurable loving-kindness; a great bodhisattva should practice the bodhisattva conduct within the emptiness of immeasurable compassion, sympathetic joy, and equanimity.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of the meditative attainment of the sphere of infinite space; a great bodhisattva should practice the bodhisattva conduct within the emptiness of the meditative attainments of the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of the four establishments of mindfulness; a great bodhisattva should practice the bodhisattva conduct within the emptiness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of conjunction; a great bodhisattva should practice the bodhisattva conduct within the emptiness of non-conjunction.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of the liberation gateway of emptiness; a great bodhisattva should practice the bodhisattva conduct within the emptiness of the liberation gateways of signlessness and wishlessness.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of the eight liberations; a great bodhisattva should practice the bodhisattva conduct within the emptiness of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of the Noble Truth of suffering; a great bodhisattva should practice the bodhisattva conduct within the emptiness of the Noble Truths of the origin, cessation, and path.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of the ten powers of a Buddha; a great bodhisattva should practice the bodhisattva conduct within the emptiness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen distinctive qualities of a Buddha.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of great loving-kindness; a great bodhisattva should practice the bodhisattva conduct within the emptiness of great compassion, great sympathetic joy, and great equanimity.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of the five kinds of eyes; a great bodhisattva should practice the bodhisattva conduct within the emptiness of the six superknowledges.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of all samadhi gateways; a great bodhisattva should practice the bodhisattva conduct within the emptiness of all dharani gateways.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of purifying Buddha-fields; a great bodhisattva should practice the bodhisattva conduct within the emptiness of bringing sentient beings to maturity.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of eliciting the dharani of eloquence; a great bodhisattva should practice the bodhisattva conduct within the emptiness of eliciting the dharani of letters.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of penetrating the dharani of letters; a great bodhisattva should practice the bodhisattva conduct within the emptiness of penetrating the dharani beyond letters.

A great bodhisattva should practice the bodhisattva conduct within the emptiness of the conditioned realm; a great bodhisattva should practice the bodhisattva conduct within the emptiness of the unconditioned realm.

When a great bodhisattva practices the bodhisattva conduct in this way, just as with the supreme awakening of all Buddhas, no dual characteristics arise in relation to any dharma.

Subhuti! When a great bodhisattva practices the prajnaparamita in this way, this is called practicing the bodhisattva conduct for the sake of supreme awakening.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! The Tathagata often speaks of ‘Buddha, Buddha.’ For what reason is one called a Buddha?”

The Buddha said:

“Subhuti! Because of awakening to reality, one is called a Buddha.

“Subhuti! Because one directly awakens to the true Dharma, one is called a Buddha.

“Furthermore, Subhuti! Because one thoroughly comprehends the true meaning, one is called a Buddha.

“Furthermore, Subhuti! Because one directly awakens to all dharmas as they truly are, one is called a Buddha.

“Furthermore, Subhuti! Because one spontaneously awakens to the individual characteristics and common characteristics, the characteristics and signlessness, of all dharmas, one is called a Buddha.

“Furthermore, Subhuti! Because one transforms all the various characteristics of the dharmas of the three times and of unconditioned dharmas into unobstructed wisdom, one is called a Buddha.

“Furthermore, Subhuti! Because one truly awakens all sentient beings, enabling them to depart from suffering, delusion, and evil karma, one is called a Buddha.

“Furthermore, Subhuti! Because one is able to awaken truly to the signlessness of the characteristics of all dharmas, one is called a Buddha.”

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! The Tathagata often speaks of ‘bodhi, bodhi.’ For what reason is it called bodhi?”

The Buddha said:

“Subhuti! Realizing the meaning of the emptiness of dharmas is the meaning of bodhi; realizing the meaning of suchness is the meaning of bodhi; realizing the meaning of the reality-limit is the meaning of bodhi; realizing the meaning of Dharma-nature is the meaning of bodhi; realizing the meaning of the dharmadhatu is the meaning of bodhi.

“Furthermore, Subhuti! Because names and characteristics are provisionally established and words and teachings are set forth, thereby enabling awakening to the true, supreme, excellent, and wondrous Dharma, it is called bodhi.

“Furthermore, Subhuti! Because it cannot be destroyed and cannot be conceptually discriminated, it is called bodhi.

“Furthermore, Subhuti! Because it is the suchness, the non-delusive nature, the unchanging nature, and the undeluded nature of dharmas, it is called bodhi.

“Furthermore, Subhuti! Bodhi is merely a characteristic provisionally designated by name, and no truly existent name or characteristic can be apprehended; therefore, it is called bodhi.

“Furthermore, Subhuti! Because it is the wondrous, true, and pure awakening of all Buddhas, it is called bodhi.

“Furthermore, Subhuti! Because through it all Buddhas directly awaken to all the characteristics of all dharmas, it is called bodhi.”

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! When a great bodhisattva, for the sake of bodhi, practices the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, which dharmas are benefited or harmed, increased or diminished, produced or ceased, defiled or purified?

“Blessed One! When a great bodhisattva, for the sake of bodhi, abides in internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, which dharmas are benefited or harmed, increased or diminished, produced or ceased, defiled or purified?

“Blessed One! When a great bodhisattva, for the sake of bodhi, abides in suchness, the dharmadhatu, Dharma-nature, the non-delusive nature, the unchanging nature, the nature of equality, the nature of separation from birth, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm, which dharmas are benefited or harmed, increased or diminished, produced or ceased, defiled or purified?

“Blessed One! When a great bodhisattva, for the sake of bodhi, practices the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, which dharmas are benefited or harmed, increased or diminished, produced or ceased, defiled or purified?

“Blessed One! When a great bodhisattva, for the sake of bodhi, abides in the Noble Truth of suffering and the Noble Truths of the origin, cessation, and path, which dharmas are benefited or harmed, increased or diminished, produced or ceased, defiled or purified?

“Blessed One! When a great bodhisattva, for the sake of bodhi, practices the four meditative absorptions, the four immeasurables, and the four formless attainments, which dharmas are benefited or harmed, increased or diminished, produced or ceased, defiled or purified?

“Blessed One! When a great bodhisattva, for the sake of bodhi, practices the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, which dharmas are benefited or harmed, increased or diminished, produced or ceased, defiled or purified?”

World-Honored One! When a great bodhisattva, for the sake of bodhi, practices all samadhi gateways and all dharani gateways, which dharmas are benefited or harmed, increased or diminished, arisen or ceased, defiled or purified?

World-Honored One! When a great bodhisattva, for the sake of bodhi, practices the gateway of liberation through emptiness and the gateways of liberation through signlessness and wishlessness, which dharmas are benefited or harmed, increased or diminished, arisen or ceased, defiled or purified?

World-Honored One! When a great bodhisattva, for the sake of bodhi, practices the five kinds of eyes and the six superknowledges, which dharmas are benefited or harmed, increased or diminished, arisen or ceased, defiled or purified?

World-Honored One! When a great bodhisattva, for the sake of bodhi, practices the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha, which dharmas are benefited or harmed, increased or diminished, arisen or ceased, defiled or purified?

World-Honored One! When a great bodhisattva, for the sake of bodhi, practices great loving-kindness, great compassion, great sympathetic joy, and great equanimity, which dharmas are benefited or harmed, increased or diminished, arisen or ceased, defiled or purified?

World-Honored One! When a great bodhisattva, for the sake of bodhi, practices the quality of never losing mindfulness and the nature of constant equanimity, which dharmas are benefited or harmed, increased or diminished, arisen or ceased, defiled or purified?

World-Honored One! When a great bodhisattva, for the sake of bodhi, practices the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, which dharmas are benefited or harmed, increased or diminished, arisen or ceased, defiled or purified?

The Buddha said:

– Subhuti! When a great bodhisattva, for the sake of bodhi, cultivates generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, abides in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation,

and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, abides in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of empty space, and the inconceivable realm, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, cultivates the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, abides in the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of cessation, and the Noble Truth of the path, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, cultivates the four meditative absorptions, the four immeasurables, and the four formless attainments, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, cultivates the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, cultivates the samadhi gateways and the dharani gateways, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, cultivates the gateway of liberation through emptiness and the gateways of liberation through signlessness and wishlessness, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, cultivates the five kinds of eyes and the six superknowledges, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, cultivates the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, cultivates great loving-kindness, great compassion, great sympathetic joy, and great equanimity, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, cultivates the quality of never losing mindfulness and the nature of constant equanimity, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification.

Subhuti! When a great bodhisattva, for the sake of bodhi, cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, with regard to all dharmas there is no benefit or harm, no increase or diminution, no arising or cessation, and no defilement or purification. Why is this?

Subhuti! When a great bodhisattva, for the sake of bodhi, practices profound prajnaparamita, taking complete non-apprehension of all dharmas as skillful means, they are neither benefited nor harmed, neither increased nor diminished, neither arisen nor ceased, and neither defiled nor purified, in the very present, here and now.

The Venerable Subhuti said to the Buddha:

– Blessed One! If a great bodhisattva, for the sake of bodhi, cultivates the profound prajnaparamita with regard to all dharmas, entirely employing non-apprehension of any object as skillful means, and if, here and now, there is neither benefit nor harm, neither increase nor decrease, neither arising nor cessation, neither defilement nor purification, then why, when practicing the profound prajnaparamita, does a great bodhisattva embrace the perfection of generosity and embrace the perfections of pure ethical discipline, patient acceptance, vigor, meditative concentration, and prajnaparamita? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace the emptiness of the internal and embrace the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the nonexistence of intrinsic nature? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace suchness and embrace the dhatu of dharmas, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace the four establishments of mindfulness and embrace the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace the Noble Truth of suffering and embrace the Noble Truths of the origin of suffering, cessation, and the path? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace the four meditative absorptions and embrace the four immeasurables and the four formless concentrations? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace the eight liberations and embrace the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace the gateways of samadhi and embrace the gateways of dharani? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace the gateway of liberation through emptiness and embrace the gateways of liberation through signlessness and wishlessness? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace the five kinds of eyes and embrace the six superknowledges? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace the ten powers of a Buddha and embrace the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace great loving-kindness and embrace great compassion, great sympathetic joy, and great equanimity? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace the quality of never forgetting and embrace the nature of perpetual equanimity? Why, when practicing the profound prajnaparamita, does a great bodhisattva embrace the knowledge of all things and embrace the knowledge of the aspects of the paths and the knowledge of all aspects? Why, when practicing the profound prajnaparamita, does a great bodhisattva transcend the stages of the sravakas and pratyekabuddhas, enter the bodhisattva’s certainty of the non-arising of dharmas, cultivate the right practices of the ten bhumis, and attain the fruit of unsurpassed awakening?

Scroll 365

THE END